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The Posthuman Imperative: From the Question of the Animal to the Questions of the Animals

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The Philosophy of Geography

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Abstract

Much work in the wake of posthumanism focusses on questions which emphasise and interrogate technology as the key element calling for novel understandings of the world in which we live. In this chapter, we focus on ‘the animal question’ in geography and philosophy as the provocation setting in motion other than purely technologically inspired rethinking of existence. We first define posthumanism as an emerging wave of contemporary thought. Second, we discuss how a strand of research in human geography has preferred to mark its work primarily as more-than-human, rather than posthuman. Third, we consider the question of the animal in Jacques Derrida’s late production to highlight three interrelated themes (the critique of ‘the animal’ category, the uniqueness of individual existence and violence), which we use as roadmap for considering how animal geography has been at the vanguard in calling scholars to rethink and rewrite the world by challenging humans’ exceptionalism. We conclude by briefly recalling the need to interrogate what animals want.

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Notes

  1. 1.

    It is estimated that, currently, more than four and a half billion people have access to internet. See https://www.internetworldstats.com/stats.htm last accessed 3 April 2020.

  2. 2.

    A fourth direction which could be added to this list involves taking the materiality of the world seriously, which points to new materialism’s rejection of the primacy of the human over the world and to the agential properties of matter (see, notably, the works of Karen Barad and Jane Bennett). For a clear discussion of the differences and intersections of strands of thought often conflated under the umbrella term ‘posthumanism’, such as new materialism, transhumanism, anti-humanism and object-oriented ontology see Francesca Ferrando’s excellent 2019 book.

  3. 3.

    For a glossary of posthuman terminology, see Braidotti and Hlavajova (2018).

  4. 4.

    Building on Derrida’s idea of “democracy to come”, Peterson thinks of posthumanism as an ongoing task for thought which is imperfectible and never fully accomplished. Such an understanding is important also to avoid the pitfall of thinking posthumanism in a chronological manner as a historical era, which runs the risk of forgetting how humanism is at work and of seeing posthumanism as transcending the human.

  5. 5.

    See Ferrando (2019) for a discussion of the genesis of posthuman philosophy.

  6. 6.

    Castree and Nash (2004, p. 1343) argue that another reason why not so many geographers have adopted the ‘posthuman’ as a useful term is because such an approach does not seem to be that different from deconstructive approaches which challenge dichotomic thinking.

  7. 7.

    For a brief and clear overview of the question of the animal in philosophy see Calarco (2015), for more comprehensive discussions see Calarco (2008) and Wolfe (2003).

  8. 8.

    But see also Derrida’s interview with Jean-Luc Nancy (1991) and his last lectures published in two volumes (2009, 2010).

  9. 9.

    In continental philosophy, Gilles Deleuze, Felix Guattari and Jean-Luc Nancy, for example, rethink existence in a more radical non-anthropocentric manner than Derrida. However, animality per se has not been at the core of their philosophies. After Derrida, the animal question in Italian philosophy has been recently addressed by Giorgio Agamben, Felice Cimatti, Leonardo Caffo and Roberto Marchesini. Particularly important for human-animal studies, and also with some resonance in geography, is the work of Belgian philosopher and ethologist Despret (2016; see also Despret and Porcher 2007). In Anglo-American academia, the question of the animal has been differently addressed by philosophers such as, for example, Cary Wolfe, Mathew Calarco, Dinesh Wadiwel, Lisa Kemmerel, Ralph Acampora and Kathie Jenny.

  10. 10.

    The animal therefore I am is the title of one part of a seminar Derrida conveyed in 1997 at a conference in France dedicated to his work.

  11. 11.

    It should be noted that Derrida in opening his lecture he alerts his audience that of the animal is not a novel question he addresses but one which goes back to his early work, including his rethinking of language though his notion of grammē (see Senatore 2020). He briefly gestures back towards a non-anthropocentric understanding of language as he criticises philosophy’s logocentrism: “[the] very first substitution of the concept of trace or mark for those of speech, sign, or signifier was destined in advance, and quite deliberately, to cross the frontiers of anthropocentrism, the limits of a language confined to human words and discourse. Mark, gramma, trace, and differance refer differentially to all living things, all the relations between living and non-living” (Derrida 2008, p. 104). As McFarland and Hediger (2009) argue about Derrida’s proposition, extending language to non-human animals and thinking them as subjects open up the possibility for animal scholars in the social sciences and humanities to investigate non-verbal, embodied animal communication (McFarland and Hediger 2009).

  12. 12.

    Derrida’s project points to how language is not able to respect, without violating, our encounters with otherness, be these encounters philosophical or otherwise (i.e. transforming animals in objects of knowledge). This is clearer from his interview with Nancy (1991, On eating well), when Derrida emphasises that a pure ethical encounter with the other is impossible. As Calarco argues about Derrida: “on his line of thought, violence is irreducible in our relations with the Other, if by nonviolence we mean a thought and practice relating to the Other that respects fully the alterity of the Other. In order to speak and think about or relate to the Other, the Other must—to some extent—be appropriated and violated, even if only symbolically. How does one respect the singularity of the Other without betraying that alterity? Any act of identification, naming, or relation is a betrayal of and a violence toward the Other” (Calarco 2008, p. 328).

  13. 13.

    See also Despret’s (2020) critique of philosophy’s and philosophers’ domain of language.

  14. 14.

    For a more detailed account on early animal geography see Philo and Wolch (1998).

  15. 15.

    For more specific reviews of excellent work on the diverse themes explored in animal geography see the already cited ‘Progress Reports’ by Buller, Hovorka and Ginn.

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Authors and Affiliations

  1. Department of Geography and Regional Science, University of Graz, Graz, Austria

    Annalisa Colombino

  2. Dipartimento di Economia, Scienze Sociali e Matematico-Statistiche, Università Degli Studi di Torino, Turin, 10135, Italy

    Paolo Giaccaria

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  1. Annalisa Colombino
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    Timothy Tambassi

  2. Department of Literature, Languages and Cultural Heritage, University of Cagliari, Cagliari, Italy

    Marcello Tanca

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Colombino, A., Giaccaria, P. (2021). The Posthuman Imperative: From the Question of the Animal to the Questions of the Animals. In: Tambassi, T., Tanca, M. (eds) The Philosophy of Geography . Springer Geography. Springer, Cham. https://doi.org/10.1007/978-3-030-77155-3_11

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